◄ Numbers 11:2 ►
And the people cried out to Moses, and he prayed to the LORD, and the fire died down.
Study Bible
And the people cried out to Moses
The phrase "cried out" comes from the Hebrew root "צָעַק" (tsa'aq), which conveys a sense of desperation and urgency. This is not a mere request but a plea for help, reflecting the Israelites' dire situation. Historically, the Israelites often turned to Moses as their intermediary with God, highlighting Moses' role as a leader and prophet. This cry signifies a moment of communal distress, where the people recognize their need for divine intervention through Moses.

and he prayed to the LORD
The act of praying here is derived from the Hebrew word "פָּלַל" (palal), which means to intercede or mediate. Moses' prayer is an act of intercession, standing in the gap between the people and God. This reflects the biblical theme of mediation, where Moses acts as a type of Christ, foreshadowing the ultimate mediator between God and humanity. The historical context shows Moses' consistent role as an intercessor, emphasizing the power and necessity of prayer in times of crisis.

and the fire died down
The "fire" mentioned here is a divine response to the people's complaints, a manifestation of God's judgment. The Hebrew word for "died down" is "שָׁקַע" (shaqa), meaning to subside or abate. This indicates a cessation of God's immediate wrath, showcasing His mercy in response to Moses' intercession. Theologically, this demonstrates God's willingness to relent from judgment when His people repent and seek His face. It serves as a reminder of the balance between God's justice and mercy throughout Scripture.

Persons / Places / Events
1. The Israelites
The people of God who were journeying through the wilderness after their exodus from Egypt. They often struggled with faith and obedience.

2. Moses
The leader of the Israelites, chosen by God to guide them out of Egypt and through the wilderness. He acted as an intercessor between the people and God.

3. The LORD
The covenant God of Israel, who demonstrated His power and presence through various signs and wonders, including the fire mentioned in this passage.

4. The Fire
A divine response to the Israelites' complaints, which served as both a punishment and a reminder of God's holiness and power.

5. The Wilderness
The setting for the Israelites' journey, representing both physical and spiritual challenges as they learned to trust in God.
Teaching Points
The Power of Intercession
Moses' prayer demonstrates the importance and power of intercessory prayer. Believers are encouraged to pray for others, trusting that God hears and responds.

God's Mercy in Judgment
Even when God disciplines His people, His mercy is evident. The fire ceased when Moses prayed, showing that God is willing to relent when His people turn to Him.

The Role of Leadership
Moses exemplifies godly leadership by standing in the gap for the people. Leaders today are called to be intercessors and advocates for those they lead.

The Importance of Repentance
The Israelites' cry to Moses signifies a turning point. True repentance involves recognizing one's need for God's intervention and mercy.

Trusting God's Provision
The Israelites' complaints often stemmed from a lack of trust in God's provision. Believers are reminded to trust in God's faithfulness and provision in all circumstances.
Bible Study Questions
1. How does Moses' role as an intercessor in Numbers 11:2 inspire you to pray for others in your life?

2. In what ways can you see God's mercy at work in your own life, even when you face discipline or challenges?

3. How can you apply the principle of godly leadership in your own context, whether at home, work, or church?

4. Reflect on a time when you needed to repent and turn back to God. How did that experience change your relationship with Him?

5. What are some practical ways you can cultivate trust in God's provision, especially during difficult times? Consider other biblical examples of God's faithfulness.
Connections to Other Scriptures
Exodus 32
This chapter describes another instance where Moses intercedes for the people after they sin by worshiping the golden calf. It highlights Moses' role as an intercessor and God's mercy.

James 5:16
This verse emphasizes the power of prayer, especially the prayer of a righteous person, which is effective and powerful, much like Moses' prayer in Numbers 11:2.

Psalm 106:23
This psalm recounts Moses standing in the breach to turn away God's wrath, similar to his intercession in Numbers 11:2.
Sermons
A Summary View of Sin and its RemedyE.S. Prout Numbers 11:1, 2
Against MurmuringSpurgeon, Charles HaddonNumbers 11:1-3
Complaining of Providence PunishedJ. Parker, D. D.Numbers 11:1-3
Criticising FavoursH. W. Beecher.Numbers 11:1-3
Finding Fault with GodBp. Hall.Numbers 11:1-3
Israel's SinC. Ness.Numbers 11:1-3
Losing Temper with GodF. W. Faber.Numbers 11:1-3
Murmuring Against GodWatson, ThomasNumbers 11:1-3
Murmuring Hurts not God, But Wounds UsBrookes, ThomasNumbers 11:1-3
MurmuringsW. M. Taylor, D. D.Numbers 11:1-3
Sin and PrayerHomilistNumbers 11:1-3
The Sin of ComplainingG. Wagner.Numbers 11:1-3
The Worst FireW. Seaton.Numbers 11:1-3
Ungrateful DiscontentJ. Spencer.Numbers 11:1-3
Murmuring, Lusting, and LoathingD. Young Numbers 11:1-9
People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Abated, Cried, Cry, Died, Fire, Outcry, Prayed, Prayer, Prayeth, Quenched, Stopped
Dictionary of Bible Themes
Numbers 11:1-2

     5790   anger, divine

Numbers 11:1-3

     5484   punishment, by God

Numbers 11:1-6

     7135   Israel, people of God

Library
April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel

The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1

Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament

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